British writers by Ian Scott-Kilvert; British Council
By Ian Scott-Kilvert; British Council
Seventy of the main asked authors from the 11-vol. British Writers sequence at the moment are accumulated in a 3-vol. set. With contents selected by means of lecturers and librarians, the more cost-effective chosen Authors comprises the full-text articles of the basic authors studied in each school's British literature curriculum
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Her revolt is in two stages. The first is when Helen comes to Howards End and Margaret defiantly prevents Henry coming into what is legally his house. 'A new feeling came over [Margaret]: she was fighting for women against men. She did not care about rights, but if men came into Howards End it should be over her body' (p. 283). Soon after Margaret stands with Helen in the drawing-room and observes that 'it's a room that men have spoiled through trying to make it nice for women. ' Helen interjects, 'And never will', and Margaret, always less prone to extreme views, contradicts: 'I don't agree.
M. Forster's description of the Wilcoxes, 'the world of telegrams and anger', Howards End'. Qoan Rockwell, 1974, p. 94) Forster 'is incapable of understanding the lower-middle classes. He is frightened of them ... It is Forster's crippling defect that he is unable to imagine revolutionary alternatives ... 245,250, 252) 38 CRITICS DEBATE: HOWARDS END Some of the criticism of Howards End turns on Forster's own upper middle class position, dependent -like the Schlegels- on unearned income, and of writing - like most novelists - of the middle class.
209). Forster in this novel shows he dislikes class distinctions, and in A Passage to India he attacks racism. Thus he also understood something of how women are oppressed in a patriarchal society, and in marriage. He is a fellow-travelling moderate feminist, enlightened for a man in his time. 4 Can a Marxist Like Margaret? Howards End 'is a story of the class war. ' (Trilling, 1944, p. 102) It is important to recognize that [Forster] shares with Marx the fundamental premise that 'life is not determined by consciousness, but consciousness by life'.